Many of us love reading fiction for leisure. There’s nothing like curling up with a good book or mindlessly cleaning while listening to an audiobook. However, it’s hard to find “good books” that we can’t wait to rip open and read, and even harder to find books that have some type of “Islamic benefit” in them. Finishing a novel involves investing a considerable amount of time and time is precious. Sometimes Muslims may feel guilty for spending so much time reading a fictionalized story instead of engaging in something more “worthwhile;” whether that’s reading a spiritual text or another activity we’d easily call a good deed. Those of us who love to read fiction may find that reading a good story is essential for our mental health. So how can we take a relaxing activity and turn it into something that we may be able to benefit from in this life and the next? 

Critical Islamic Mindful Reading: A Reading Approach 

As a high school English teacher myself, I never think reading fiction is simply an exercise of reading comprehension or a “waste of time,” especially when we approach whatever we’re reading mindfully. The biggest reason reading for pleasure can be so valuable is because fiction provides a safe space for us to explore and discuss personal and social issues. Using the characters and the fictionalized story, we don’t have to enter into the world of gossiping or backbiting in order to explore the messiness of life. Having a perspective from within a novel allows us to deeply empathize with the characters and better understand the complexities of the situations they experience. 

My mindset of trying to find valuable lessons in whatever I read started when I was a high school student. I would obsessively read all of my assigned novels for school and think–but what does Islam think about these stories and characters? What can I learn from this book to benefit me in my own life? When I got to college, I started asking, what Islamic stories from the Quran and Sunnah does this remind me of?

These questions are essential to my approach to “critical Islamic mindful reading.”  This mindful reading approach is inspired by “sacred reading,” which involves treating a secular, non-religious text similar to a sacred scripture–what does the novel teach you or guide you towards? Obviously nothing compares to the guidance provided by the Quran, so please don’t misunderstand this concept. That is where the critical part of this approach comes in. The ultimate source of wisdom and guidance is Allah –so always put Islamic ideas and teachings at the forefront of your mindful reading practice. Rooting this whole process in Islam is at the crux of this mindful reading approach and helps you explore your faith in a rigorous, healthy way. 

Getting Started

Once you’ve made some decent progress in the novel or finished it, figure out what major topics the novel explores that you want to spend some time thinking about. Is it patriarchy? Mental health? Sexuality? Racism? Materialism? Now it’s your job to do some research on the side and get your bearings within Islam’s general approach on these topics.  What does Islam say about patriarchy? You can look up articles on MuslimMatters, lectures on YouTube, find books, or talk to your learned friends or imam. You may also prepare more detailed questions, such as–does Islam value women’s engagement in society? 

PC: freestocks (unsplash)

It’s hard to find a “100% Halal” book, and what does that mean anyway? While I can’t pin down what could be a completely faultless book from an Islamic standpoint, it is relatively easy to determine what content crosses the line too many times or too extravagantly. For example, in Prophet Yusuf’s story, he faces the temptation to have an illicit relationship with a married woman. But how does the Quran describe and handle this content? There may be some gray area in this conversation and it is one I am not qualified to hold, but having a personal standard that respects Islamic boundaries is important. 

Once you’ve found a book that passes some sort of litmus test, there may still be some problematic moments or undercurrents. As you’re reading the novel and you’re finding objectionable things, note the highly problematic things that go against Islamic teachings and lifestyle. For example, is there an abusive relationship between family members or a character who steals? It’s important to not desensitize ourselves from major sins and to simply call them what they are. 

The Method for Critical Islamic Mindful Reading

Here are the three questions that will guide your mindful reading:

1. What Islamic stories from the Quran and Sunnah does this remind me of?
2. How would Islam address the big questions in the story? 
3. What can I learn from this book to benefit me in my own life? 

Step 1: Similar Stories in the Quran and Sunnah or Your Life

Find something from the Quran or Sunnah related to the story. It can be an example or a non-example.

I’ll give you some examples. In To Kill a Mockingbird, there is a false rape allegation that reminds us a lot of the incident with Prophet Yusuf and the governor’s wife. Let’s move on to a non-example. In Fahrenheit 451, Guy Montag finds a new calling at his doorstep, much like the prophethood of Muhammad . The husband-wife relationship between Guy Montag and his wife, Midlred, is the polar opposite of the support and love between the Prophet Muhammad and his wife Khadijah .  

Think about these examples and suss out how they relate to the novel you’re reading. Wonder about what these examples say when you put them in conversation with each other. This level of reflection and pondering might lead you to new insights into familiar Islamic stories, not just a way to think about the novel you’re reading! 

Step 2: Islam’s Stance on a Novel’s Big Questions

Tackle the big questions that the novel asks while thinking about what Islam’s answer would be to the same questions. This is a great way for you to make sense of what you’re reading within an Islamic paradigm. 

Here are some examples. What would Islam say about the materialism in The Great Gatsby? You may think of multiple parts of the Quran that teach us about the never-ending obsession with the dunya [Surat at Takathur, 102] and the lack of focus on doing good for the Hereafter [Surat al Kahf, 18:46] to come up with your stab at an Islamic answer, or a “thesis statement” or “claim.” 

Islam condemns the obsession with materialism in The Great Gatsby as a never-ending pursuit of unquenchable desires for the dunya that not only distracts from but also compromises people’s success in the akhirah. 

If you think about the notion of hearts finding ease in their spiritual connection to their Creator [Surat al Raad, 13:28], you may wonder about the pursuits of the characters in The Great Gatsby. 

To find peace and satisfaction, Gatsby should focus on his relationship with Allah as the most important relationship he prioritizes in his life instead of his relationship with Daisy. 

Here’s another (though non-bookish) example. Thinking of the animated Disney film, Encanto, Isabella is being forced into an engagement/marriage that she doesn’t want to be a part of–which is the opposite of what Islam preaches. The consent of the bride is necessary for a valid Islamic marriage and is one of the rights Islam reinforces for women. 

The wishes and desires of a young woman regarding major life decisions are something a family should always honor and seek to be aware of through positive family interactions. 

Or

Young women can easily be taken advantage of and should be protected and treated with extra care because of their vulnerable position in families and society.

What’s the point of going through this question? It’s using a novel as a case study for real life that allows you to explore messy, complex issues in real life. The world is far from perfect and identifying the Islamic paradigm helps us read mindfully and can protect us when life’s tests become overwhelming. 

Step 3: Lessons Learned from the Novel

PC: Ben White (unsplash)

The last thing you’ll want to talk about is the benefits of reading this book as lessons you can take forward with you into your own life. This imbues mindfulness into your “just for kicks” reading and provides you opportunities to develop your own wisdom without having to suffer through the experiences in the novel themselves. 

Here are some examples from novels I’ve already mentioned earlier in this post. 

Fahrenheit 451: Your spouse may have huge changes or upheavals in their life. It’s important to hear them out and support them, as long as they’re doing something good, to keep the marriage strong. 

The Great Gatsby: Don’t put someone in the place of Allah in your own life. Setting your whole life in pursuit of someone or something other than Allah is like worshiping that person or thing–and nothing is infinite, pure, or worthy of that attention other than Allah .

Conclusion

I wish you the best as you embark on these exciting literary journeys. You may find yourself shaken to the core at your findings! I hope you can use this mindful reading practice in book clubs and with readings from various media, like movies and podcasts. I pray that critical mindful reading is something you can benefit from and share with others.

 

Related:

  – Navigating Muslim Representation In Books: The Good, The Flawed, And The Ugly

– Podcast: Is Harry Potter Haram? Islamic Perspectives Of Poetry And Literature With Sh. Shahin-Ur Rahman

The post A New Way To Read Fiction: Critical Islamic Mindful Reading appeared first on MuslimMatters.org.

India’s narrative of peace in Kashmir is as hollow as it is dangerous. This façade of calm, presented as a triumph of governance, crumbles under the weight of reality: systematic human rights abuses, the repression of religious freedoms, and the crushing of Kashmiris, quite literally and not merely as a metaphor, under the tires of military vehicles. The recently released report by the human rights organization, Justice for All, called “Peace of a Graveyard,” shatters the illusion of normalcy that India perpetuates in Kashmir, exposing the silenced suffering of its people.

A Facade of Peace

In his historical account The Agricola, Tacitus quotes the words of Calgacus, a leader who stood against the Roman Empire’s expansion. His searing critique of imperial power—“they make a desert and call it peace”—reveals the truth about so-called “peace” achieved through conquest and devastation. This sentiment resonates strongly with the findings in the “Peace of a Graveyard” report, which exposes India’s portrayal of normalcy in Kashmir as a mask for the ongoing devastation of a people and their land. Like the Romans, who plundered and destroyed under the guise of empire, India’s occupation of Kashmir—marked by military violence, religious suppression, and demographic manipulation—seeks to create a peace built on silence and oppression. The desert that Calgacus describes has been reproduced in Kashmir today. 

Religious Suppression

The report paints a chilling picture of a region in the grip of unprecedented military occupation and socio-religious repression. It highlights religious freedom violations that cut at the heart of Kashmiri Muslim identity. From the unlawful detention of clerics like Sarjan Barkati to the arbitrary house arrests of Mirwaiz Dr. Umar Farooq, India’s actions are part of a broader strategy to quash Muslim religious life in the valley. Mosques, once vibrant centers of community, are routinely shut down during the most sacred of Islamic events—Ramadan, Eid, and Shab-e-Meraj. This year alone, congregational prayers were banned in Srinagar’s Jamia Masjid, the spiritual heart of Kashmir. The Indian government’s selective allowance of Hindu festivals in the region while curbing Muslim worship is nothing short of institutionalized Islamophobia.

An elderly Kashmiri man is prevented from passing by Indian paramilitary forces [PC: AP Photos]

 How can India claim normalcy when religious rights, a fundamental human freedom, are denied to millions? The people of Kashmir, who have long used their religious spaces for solace, protest, and spiritual renewal, now face barriers at every turn. The message from the Indian state is clear: your faith is a threat. Kashmir, which often gets reduced to a land dispute between India and Pakistan, is more than that, it is a multi-faceted assault on Kashmiris, and all they hold dear to themselves – their land, faith, identity, and their loved ones. 

“Accidental” Erasure

Military repression extends far beyond religious suppression. The report documents the brutal reality of military vehicles literally running over civilians. This human rights violation is seldom spoken of, it is not even registered or imagined as part of India’s repressive actions in Kashmir. These so-called “accidents” are frequent and horrifying—Kashmiris, including children, have been crushed under the wheels of military and police convoys. Yet, these deaths are rarely reported in Indian media, and no prosecutions are pursued against the soldiers involved. This is not surprising as regimes of occupation are inherently incapable of carrying out such prosecutions, rather, they construct a culture of impunity. It is a grim metaphor for life under occupation.

Under surveillance and military occupation [PC: DunyaNews]

Beyond the immediate violence, India is also engaging in a slow, methodical settler-colonial project designed to erase the very identity of Kashmiris. New policies allow Indians from outside the region to buy land and settle in Kashmir, altering the demographic makeup of a historically Muslim-majority area. The construction of “Sainik Colonies,” military-style settlements, serves both to displace locals and to fortify India’s control over the region. This influx of non-Kashmiri settlers fundamentally undermines the Kashmiri right to self-determination, further distancing them from the homeland that is slipping out of their grasp.

The report goes on to expose the Indian government’s war on Kashmir’s cultural and intellectual heritage. By renaming schools and public roads after Indian military officers and restricting academic freedoms, India seeks to erase Kashmiri history and memory. This calculated erasure is part of a larger strategy to replace Kashmir’s rich identity with a forced, alien narrative of Indian nationalism. For India, then, the only good Kashmiri is either a dead Kashmiri, or a Kashmiri who no longer identifies as one, but is subsumed through forced assimilation. 

A Graveyard Peace

In every respect, this report lays bare the hypocrisy of India’s claims that life in Kashmir is returning to normal. How can one speak of peace when human rights violations are a daily reality? Arbitrary detentions, custodial torture, internet blackouts, and economic strangulation have all been normalized under Indian rule. The so-called peace in Kashmir is, in fact, a peace of the graveyard, built on fear, death, and the systemic silencing of an entire population. 

For the international community, the report is a wake-up call. It challenges the acceptance of India’s claims of normalcy and demands accountability for the suffering imposed on Kashmiris. As long as the global community remains silent, India’s military might will continue to crush the bodies and spirits of the Kashmiri people.

The time for superficial narratives of peace is over. This report shows that there can be no true peace without justice, no normalcy without the end to an abnormal occupation. The world must recognize Kashmir for what it truly is: not a region enjoying peace, but a graveyard of aspirations buried under military boots.

The report can be read here. 

 

Related:

– Blatant Panopticon: Enforced Surveillance In Kashmir

– Two Kashmirs: Suffering And Spirituality

The post The Graveyard Of Normalcy – New Report Uncovers Egregious Human Rights Violations In Indian-occupied Kashmir appeared first on MuslimMatters.org.

Islam, since its inception, has been calling the masses towards one God, Allah , and it is certain that we all will be returning to Him; as Allah says in the holy Qur’an:

 

“Who, when disaster strikes them, say, “Indeed we belong to Allah, and indeed to Him we will return.” [Surah Al-Baqarah: 2;156]

Remarkably, Allah has increased our stature and greatness to the extent that even the angels who always recite His Names, never do a sin, and follow every single commandment of Allah with utmost caution are judged behind us (but with a proviso that whatever good we do or every single action undertaken by us are with pure intention and only for the contentment of Allah ). 

One would be surprised to know this but this is the truth and the reason is very simple: the actions performed by a human being with the absolute objective of seeking Allah’s Pleasure hold greater acceptance than that of the angels because the former’s activities are borne from pure love and gladness for Allah , although there are abundant hindrances from doing such noble deeds. He may have experienced a battery of whims for getting his actions completed, but he chose to go against his odd wishes and completed those actions hoping for Allah’s Pleasures, and that has enabled his deeds to have the upper hand against that of the angels.

So, at this juncture, one should understand that pure intentions coupled with the willingness for Allah’s Pleasure have greater meaning to Allah because He loves His slaves who literally love Him, and He looks at the pure hearts bereft of jealousy, animosity, and all evil intentions and doesn’t look at one’s beauty or physique. As our Prophet Muhammed said in a hadith narrated by Abu Huraira : 

“Allah does not look at your figures, nor at your attire, but He looks at your hearts and accomplishments.” [Muslim]

Here is a set of alternatives that will definitely make you think deeply and curb your vanity:

Perpetual Goodness

Kindness dispels vanity [PC: Adam Nemeroff (unsplash)]

It is a celebrated truth that good deeds prove to be better than weapons as they send a positive message to the masses. As Aesop, a great fabulist and storyteller rightly said “No act of kindness, no matter how small, is ever wasted.”

There are many verses which oblige Muslims to be good and do good towards people. One such verse is that of Surah Al-Nisa:

“Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful.” [Surah An-Nisa: 4;36]

This verse clearly obliges Muslims to fairly treat their parents, relatives, orphans, and the grassroots of society. Another verse is that from Surah al-Ma’idah:

 

 

“O you who have believed, do not violate the rites of Allah or [the sanctity of] the sacred month or [neglect the marking of] the sacrificial animals and garlanding [them] or [violate the safety of] those coming to the Sacred House seeking bounty from their Lord and [His] approval. But when you come out of ihram, then [you may] hunt. And do not let the hatred of a people for having obstructed you from al-Masjid al-Haram lead you to transgress. And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty.” [Surah al-Ma’idah: 2;5]

This verse actuates Muslims to be partners in righteousness and piety and prohibits them from being partners in sin and aggression. Doing good doesn’t make you weak or fragile; instead, it gives our hearts an extreme level of gratification. We can help people as per their needs, sometimes, spending time with others, motivating others, financially bankrolling others and other acts of fairness give you more space in your heart, and that question of vanity gets diminished.

Respect and Fair Treatment

As per the Islamic teachings, respect towards another is one of the most blessed elements that can be very beneficial for one to live with. Prophet Muhammed ﷺ said:

“It is enough evil for a Muslim to look down upon his (Muslim) brother.” [Muslim]

All things of a Muslim are inviolable for his brother in faith: his blood, his wealth, and his honor. This Prophetic narration sheds light on the importance of showing respect to your brother. It’s not specifically for Muslims, but Islam actuates its disciples to give respect and fair treatment to non-Muslims as well. Even Prophet Muhammed ﷺ advised his Companions to take a soft stand instead of being rude to others no matter which religion the person belonged to. There is another Prophetic account that clearly emphasizes maintaining a good relationship with everyone:

“Let him who believes in Allah and the Last Day speak good, or keep silent; and let him who believes in Allah and the Last Day be generous to his neighbor; and let him who believes in Allah and the Last Day be generous to his guest.” [Al Bukhari and Muslim]

This is a frequently used and often repeated phrase to motivate plurality and equality in a society. It means that you should respect and fairly treat your neighbors even if they don’t belong to your team. The Prophet Muhammed ﷺ used to treat the apostates or the non-believers with the utmost respect as well and never expressed hatred towards them nor adjudged his followers to do the same. Here, I would like to present a very interesting story (as narrated by Usama bin Zaid bin Haritha which reflects our Prophet’s greatness, sagacity, kindness, love and respect towards the non-believers:

Allah’s Messenger (ﷺ) sent us (to fight) against Al-Huraqa (one of the sub-tribes) of Juhaina. We reached those people in the morning and defeated them. A man from the Ansar and I chased one of their men and when we attacked him, he said, “None has the right to be worshipped but Allah.” The Ansari refrained from killing him but I stabbed him with my spear till I killed him. When we reached (Medina), this news reached the Prophet. He said to me, “O Usama! You killed him after he had said, ‘None has the right to be worshipped but Allah?”‘ I said, “O Allah’s Messenger (ﷺ)! He said so in order to save himself.” The Prophet (ﷺ) said, “You killed him after he had said, ‘None has the right to be worshipped but Allah.” The Prophet (ﷺ) kept on repeating that statement till I wished I had not been a Muslim before that day. [Al-Bukhari]

This incident shows how Prophet Muhammed ﷺ respected and treated non-believers, and how utterly displeased the Prophet Muhammed ﷺ  was with the behavior of Usama at the time.

Rapport-Building

Another major factor that is supposed to be an integral part of curbing the very notion of vanity, is rapport-building. Rapport-building is an easy task that can be done in the simplest of ways. It refers to maintaining a close relationship or understanding with others by showing trust, sincerity, respect, and honor. Empathy, mutual understanding, respect, listening to others, patience, etc. are the factors that ensure the establishment of rapport-building.

Mutual-Understanding

One should always have to deal in a fair way that enthuses people. Forgiving and neglecting taunts are primary factors that could lead to better understanding and a positive mindset in others’ eyes.

Mutual understanding [PC: Masjid MABA (unsplash)]

Thus, from these meanings and dimensions, we get that the biggest enemy of a human being is his arrogance and vanity, and hence Islam has adopted a very strong attitude towards it. One should be humble and kind towards others. There are a plethora of Qur’anic verses and Prophetic accounts which condemn this attitude and socially it is very harmful to a stable society. Allah says in the Qur’an: “And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful.” [Surah Luqman: 31;18]

This verse sends the very message of being flexible and choosing a middle path. A Muslim should have to be God-fearing and always live with simplicity. Vanity just makes one feel the greatest, and that greatness cannot help him remain good as there will be clashes and conflicts.

Positive Mindset backed by Reliance on Allah

It is believed that positive thinking coupled with affirmative thoughts is necessary to move in life. The Qur’an is the biggest source of motivation as Allah says in Surah Az-Zumar:

“O My servants who have transgressed against their souls: do not despair of Allah’s mercy, for Allah forgives all sins. He is the Forgiving, the Merciful.” [Surah Az-Zumar: 39;53]

, which implies that no matter how precarious a situation and the challenging times you are going through, you just need to have a positive attitude, buoyed by the knowledge of Allah’s Mercy, as it will greatly help you stay focused and highly concentrated on your mission. It also reduces your chances of becoming arrogant as it stops you from always justifying and glorifying yourself. Moreover, it will also help you in growing and reaching out to other people once you start to think and care for others. 

In another verse from surah Al-Tawbah Allah says:

 

“If you do not aid the Prophet – Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, “Do not grieve; indeed Allah is with us.” And Allah sent down his tranquillity upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah – that is the highest. And Allah is Exalted in Might and Wise.” [Surah At-Tawbah: 9;40]

There is another verse from surah Yusuf, verse 90, where Allah says:

 

“They said, “Are you indeed Joseph?” He said “I am Joseph, and this is my brother. Allah has certainly favored us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good.” [Surah Yusuf: 12:90]

May Allah rid us of any arrogance we may have acquired, keep us humble always, and keep us striving in His Way.

 

Related:

– It’s Ego-Busting Time!

– The Fluctuating Heart: Identifying And Managing Dips In Imaan

 

The post Deconstructing Vanity Within The Framework Of Islam appeared first on MuslimMatters.org.